Psalms 68:21 — Word Study
WLCאַךְ־ אֱלֹהִ֗ים יִמְחַץ֮ רֹ֤אשׁ אֹ֫יְבָ֥יו קָדְקֹ֥ד שֵׂעָ֑ר מִ֝תְהַלֵּ֗ךְ בַּאֲשָׁמָֽיו׃
BSAgodʼêl [the supreme Almighty, Elohim] godʼêl salvationmôwshâʻâh△ YHWH/GodYᵉhôvih LordʼĂdônây deathmâveth outgoingtôwtsâʼâh
| Greek | English | Parsing |
|---|---|---|
| אַךְ־ | surely | Adverb |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| יִמְחַץ֮ | he will shatter | Verb, Qal, imperfect third person masculine singular |
| רֹ֤אשׁ | [the] head of | Noun common, masculine singular construct |
| אֹ֫יְבָ֥יו | enemies his | Verb qal participle (active) masculine plural common, suffix |
| קָדְקֹ֥ד | scalp of | Noun common, masculine singular construct |
| שֵׂעָ֑ר | hair | Noun common, masculine singular absolute |
| מִ֝תְהַלֵּ֗ךְ | [one who] goes about | Verb, Hithpael, participle (active) masculine singular |
| בַּאֲשָׁמָֽיו׃ | in guilt his | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely God will crush the heads of His enemies, the hairy crowns of those who persist in guilty ways. |
| KJV | But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses. |
| ASV | But God will smite through the head of his enemies, The hairy scalp of such a one as goeth on still in his guiltiness. |
| YLT | Only — God doth smite The head of His enemies, The hairy crown of a habitual walker in his guilt. |
| WEB | But God will strike through the head of his enemies, the hairy scalp of such a one as still continues in his guiltiness. |
| BBE | The heads of the haters of God will be crushed; even the head of him who still goes on in his evil ways. |
Where they part company is יִמְחַץ — see How Translations Differ.
One main verb with several phrases describing the action and its subjects. The structure emphasizes God's decisive action against His adversaries.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 68:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Power Over His Enemiesgenerated
Psalm 68:21 expresses the certainty of God's judgment against those who oppose Him. The psalmist emphasizes God's might, contrasting the fate of His enemies with His protective nature towards His people, as seen in the surrounding verses. This psalm celebrates God's deliverance and sovereignty, reminding the faithful of His ultimate authority over all adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 110:6 | He will judge the nations, heaping up the dead; He will crush the leaders far and wide. |
| 2 | Habakkuk 3:13 | You went forth for the salvation of Your people, to save Your anointed. You crushed the head of the house of the wicked and stripped him from head to toe. Selah |
| 3 | Mark 12:4 | Then he sent them another servant, and they struck him over the head and treated him shamefully. |
| 4 | Psalm 55:23 | But You, O God, will bring them down to the Pit of destruction; men of bloodshed and deceit will not live out half their days. But I will trust in You. |
| 5 | Psalm 68:18 | You have ascended on high; You have led captives away. You have received gifts from men, even from the rebellious, that the LORD God may dwell there. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יִמְחַץ, yim.Chatzgenerated
The verb יִמְחַץ (yim.Chatz) means 'he will shatter' or 'he will crush.' It is a Qal imperfect form, indicating an action that will be completed in the future. This word carries a sense of violent force, suggesting a decisive and overwhelming defeat of the enemies.
The root of יִמְחַץ is מָחַץ (machats), which means to smite or wound severely. This word is often used in contexts that imply destruction or significant harm, underlining the seriousness of God's judgment against those who persist in wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יִמְחַץ governs the main clause, with several noun phrases following it: the subject 'God' and the object 'the heads of His enemies.' The structure emphasizes the action of God as the central focus of the verse.
The order of the Hebrew words places the emphasis on God's action first, followed by the description of His enemies, which highlights the certainty of their defeat.
Septuagint Backgroundgenerated
In the Septuagint, יִמְחַץ is rendered as σῴζειν (to save or rescue), which introduces a nuance of deliverance. This choice suggests a broader interpretation of God's action, encompassing both judgment and protection for His people.
The translation reflects a shift from a purely destructive action to one that also implies salvation for those who are faithful, aligning with the overall theme of God's deliverance in the psalm.
In plain words — the whole versegenerated
Psalm 68:21 assures us that God will crush the heads of His enemies, emphasizing His power and authority. This verse highlights the fate of those who continue in their wrongdoing, contrasting with God's protection of His people.
Frequently Asked Questionsgenerated
This phrase signifies God's decisive judgment against those who oppose Him, illustrating His ultimate authority and power over all adversaries.
The verse contrasts the fate of God's enemies with His safeguarding of His faithful, reinforcing the theme of deliverance found throughout the psalm.
The word 'crush' conveys a sense of violent force, indicating a complete and overwhelming defeat of God's enemies.
The imagery of 'hairy crowns' symbolizes the pride and arrogance of those who oppose God, emphasizing their eventual downfall.
Reflection Questionsgenerated
- In what ways have I seen God's power at work in my life?
- How can I remain steadfast in my faith amidst opposition?
- What does it mean for me to trust in God's deliverance?
- How can I encourage others to recognize God's authority over their lives?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to illustrate God's judgment and authority. Quotations from Eusebius, Augustine, and Maximus are included, showing their interpretations.
I think that here none but the apostles can be meant by the rulers of Naphtali. For thence our Lord and Savior called them according to the quotation from Matthew.Early Church Fathers on Psalms 68 →
You ask what is meant by these words in Psalms 67 [LXX]: "But God shall break the heads of his enemies: the hairy crown of them that walk on in their sins." It seems to me it means simply that God will break the heads of his enemies who…Early Church Fathers on Psalms 68 →
Then the people of Israel came to the twelve springs after Marah. We read in the prophet, “Bless the Lord from the springs of Israel.” It is the Christ,Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut God shall wound the head of his enemies,.... Him who is the chief of his enemies, even Satan the prince of devils, the god of the world, the father of the wicked Jews, all enemies of Christ; to
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses. But God shall wound the head of his enemies - (Psalms 110:6.)
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe head; either, 1. The political head, their ruler or rulers, the devil or other wicked Christians. Or rather, 2. The natural head, as appears from the following expression, added to explain this, and the hairy scalp; and he speaks of the heads or hairy scalps not of one, but of all his enemies; the singular number being put for the plural, than which nothing is more frequent. The hairy scalp, i.e. his most fierce and terrible enemies. For in ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies. Of such a one as goeth on still in his trespasses; of those who persist in their enmity and rebellion against him; whereby he opens…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:21 But God shall wound the head of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses.Ver. 21. But God shall wound the head of his enemies] Cruentabit caput, a wound in the head if deep (and God strikes no small blows) is mortal. Christ will break the head of those that bruise his heel, that attempt anything against him and his. By head here Diodati understandetb the devil, that prince of the world, Deuteronomy 32:42 Psalms 110:6 Habakkuk 3:13. Evil spirits in Scripture are called Shegnirim, shag-haired, Leviticus 17:7 Isaiah 13:21. And they go on in their trespasses; they do infinitely hate God, and sin that sin against the Holy Ghost every…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Hairy scalp.—Literally, crown, or top, or head of hair. The word is rendered “pate” in Psalms 7:16. This is probably a portrait of some historical person hostile to Israel. Others take it as a type of pride and arrogance, comparing the use of the Greek verb êïìáí. The word “scalp,” properly shell (comp. “skull”), was a word in common use at the time of the translation of the English Bible— “White beards have armed their thin and hairless scalps Against thy majesty.” : Richard II.
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. The hairy scalp] קדקד שער kodkod sear. Does this mean any thing like the Indian scalping? Or does it refer to a crest on a helmet or headcap? I suppose the latter.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges21. But God shall wound the head &c.) Yea, God shall smite through the head &c. Cp. Judges 5:26; Habakkuk 3:13-14. and the hairy scalp] Omit and. The warrior’s long hair is mentioned not merely as “a sign of exuberant strength and impenitent pride,” but in allusion to the ancient practice of allowing the hair to grow when a vow had been undertaken. “With warriors in primitive times the unshorn head was a usual mark of their consecration to the work they had undertaken, and their locks remained untouched till they had achieved their enterprise or had perished in the attempt. War among most primitive peoples is a sacred function.” J. S. Black in the Smaller Cambr. Bible for Schools, on Judges…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleBut God shall wound the head of his enemies - More properly, “God shall crush the head,” etc. The idea is that of complete destruction, - as, if the head is crushed, life becomes ex tinct. See Genesis 3:15; compare Psalms 110:6.
Read Albert Barnes on Psalms 68 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Surely God will crush the heads of His enemies, the hairy crowns of those who persist in guilty ways.
But God will strike through the head of his enemies, the hairy scalp of such a one as still continues in his guiltiness.
Surely God will crush the heads of His enemies, the hairy crowns of those who persist in guilty ways.
Indeed God strikes the heads of his enemies, the hairy foreheads of those who persist in rebellion.
Tyndale line
But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.
But God will smite through the head of his enemies, The hairy scalp of such a one as goeth on still in his guiltiness.
But God shall smite through the head of his enemies, the hairy scalp of such an one as goeth on still in his guiltiness.
But God will wound the head of his enemies, and the hairy scalp of such one as goeth on still in his trespasses.
Surely God will wound the head of his enemies, and the hearie pate of him that walketh in his sinnes.
Strictly literal
Verily God will smite the head of his enemies, the hairy scalp of him that goeth on still in his trespasses.
Only — God doth smite The head of His enemies, The hairy crown of a habitual walker in his guilt.
Only—God strikes || The head of His enemies, || The hairy crown of a habitual walker in his guilt.
(68:22) But God will crush the head of his enemies, the hairy skull of him who walketh in his guiltiness.
But God will strike through the heads of his enemies, through the hairy scalps of those who walk in offenses against him.
From the Latin
In thy sight are all they that afflict me; my heart hath expected reproach and misery. And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none.
Simplified
But God will crush the heads of his enemies, the hairy heads of those who continue to sin.
The heads of the haters of God will be crushed; even the head of him who still goes on in his evil ways.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with eight out of nine words matching. The Septuagint's word order differs, but the essential meaning remains consistent, emphasizing God's power over His enemies.
אַךְ־ אֱלֹהִ֗ים יִמְחַץ֮ רֹ֤אשׁ אֹ֫יְבָ֥יו קָדְקֹ֥ד שֵׂעָ֑ר מִ֝תְהַלֵּ֗ךְ בַּאֲשָׁמָֽיו׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 68:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מָחַץ (machats) is a Hebrew verb meaning to smite through, wound severely, or shatter. It is built from a primitive root and encompasses actions like crushing, smashing, or violently plunging. The entries indicate a range of meanings that include both literal and figurative uses, such as to subdue or destroy.
מָחַץ vb. smite through, wound severely, shatter
base
H4272 מָחַץ smite through, wound severely, shatter
4272 machats maw-khats'
a primitive root; to dash asunder; by implication, to crush,
smash or violently plunge; figuratively, to subdue or
destroy:--dip, pierce (through), smite (through), strike
through, wound.
מָחַץ (ma.chats) — to wound.
1) to smite through, shatter, wound severely
1a) (Qal)
1a1) to shatter
1a2) shattering (participle)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp3ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
The Hebrew word קָדְקֹד (qodqod) refers to the crown or top of the head, emphasizing the part that is most bowed. It encompasses meanings such as head, scalp, and hairy crown. The entries consistently highlight its association with the uppermost part of the head.
קָדְקֹד n.[m.] head, crown of head
base
H6936 קָדְקֹד head, crown of head
6936 qodqod kod-kode'
from 6915; the crown of the head (as the part most
bowed):--crown (of the head), pate, scalp, top of the head.
see HEBREW for 06915
קׇדְקֹד (qod.qod) — crown.
head, crown of head, top of head, hairy crown, scalp
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֵׂעָר (se'ar) means 'hair' and can refer to the hair of both animals and humans, as well as hair used in garments. It is derived from the root meaning 'to dishevel' or 'toss,' suggesting a rough or bristly quality. The term is referenced in Isaiah 7:20.
שֵׂעָר 27 n.m. hair
base
H8181 שֵׂעָר hair
8181 se`ar say-awr'
or sa.ar (Isaiah 7:20) {sah'-ar}; from 8175 in the sense of
dishevelling; hair (as if tossed or bristling):--hair(-y), X
rough.
see HEBREW for 08175
שֵׂעָר (se.ar) — hair.
1) hair
1a) hair (of animals, man)
1b) hair (of garment made of hair)
Aramaic equivalent: se.ar (שְׂעַר "hair" H8177)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVtrmsa — Verb · Hithpael · participle (active) masculine singularHVtrmsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
The Hebrew word אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
HR/Ncmpc/Sp3ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms